A sermon preached before the Queen at White-Hall, April the 9th, 1693, concerning the sacrifice and satisfaction of Christ by John, Lord Archbishop of Canterbury.
A SERMON Concerning the Sacrifice and Satisfaction of Christ, &c. HEB. IX. 26. But now once hath he appeared in the end of the world, to take away sin by the sacrifice of himself.
A SERMON Concerning the Sacrifice and Satisfaction of christ, etc. HEBREW. IX. 26. But now once hath he appeared in the end of the world, to take away since by the sacrifice of himself.
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AMONG many other great ends and reasons for which God was pleased to send his Son into the World to dwell amongst us, this was one of the chief, that by a long course of the greatest innocency and the greatest sufferings in our Nature he might be capable to make a perfect Expiation of Sin:
AMONG many other great ends and Reasons for which God was pleased to send his Son into the World to dwell among us, this was one of the chief, that by a long course of the greatest innocency and the greatest sufferings in our Nature he might be capable to make a perfect Expiation of since:
But now once in the end of the world, NONLATINALPHABET, in the conclusion of the Ages, that is in the last Age of the World, which is the Gospel Age, hath he appeared to take away sin by the sacrifice of himself.
But now once in the end of the world,, in the conclusion of the Ages, that is in the last Age of the World, which is the Gospel Age, hath he appeared to take away since by the sacrifice of himself.
So the Author of our Salvation himself tells us, That God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
So the Author of our Salvation himself tells us, That God so loved the World, that he gave his only begotten Son, that whosoever Believeth in him should not perish, but have everlasting life.
And both these, if God had so pleased, might have been effected by the abundant mercy and powerful grace of God, without this wonderful method and dispensation of sending his Son in our Nature to take away sin by the sacrifice of himself:
And both these, if God had so pleased, might have been effected by the abundant mercy and powerful grace of God, without this wondered method and Dispensation of sending his Son in our Nature to take away since by the sacrifice of himself:
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For if God had proclaimed a general Pardon of Sin to all mankind, without any testimony of his wrath and displeasure against it, who would have had any great veneration for his Laws,
For if God had proclaimed a general Pardon of since to all mankind, without any testimony of his wrath and displeasure against it, who would have had any great veneration for his Laws,
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Therefore to maintain the honour of his Laws, rather than Sin should pass unpunish'd God would lay the punishment of it upon his only begotten Son, the dearest Person to him in the World:
Therefore to maintain the honour of his Laws, rather than since should pass unpunished God would lay the punishment of it upon his only begotten Son, the dearest Person to him in the World:
Secondly, another Reason of this Dispensation, and that likewise very considerable, was, that God might forgive Sin in such a way as yet effectually to discountenance and discourage it,
Secondly, Another Reason of this Dispensation, and that likewise very considerable, was, that God might forgive since in such a Way as yet effectually to discountenance and discourage it,
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But when God makes his own Son a Sacrifice, and lays upon him the punishment due for the iniquities of us all, this is a demonstration that God hates Sin as much,
But when God makes his own Son a Sacrifice, and lays upon him the punishment due for the iniquities of us all, this is a demonstration that God hates since as much,
If we sin wilfully after so clear a revelation of the wrath of God from heaven against all ungodliness and unrighteousness of men, there remains no more sacrifice for sin,
If we sin wilfully After so clear a Revelation of the wrath of God from heaven against all ungodliness and unrighteousness of men, there remains no more sacrifice for since,
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Thirdly, another Reason of this Dispensation seems to have been a gracious condescension and compliance of Almighty God with a certain apprehension and persuasion, which had very early and universally obtained among Mankind, concerning the expiation of Sin and appeasing the offended Deity by Sacrifices:
Thirdly, Another Reason of this Dispensation seems to have been a gracious condescension and compliance of Almighty God with a certain apprehension and persuasion, which had very early and universally obtained among Mankind, Concerning the expiation of since and appeasing the offended Deity by Sacrifices:
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And this Notion of the expiation of Sin by Sacrifice, whether it had its first Rise from Divine Revelation, and was afterwards propagated from Age to Age by Tradition: I say, from whence soever this Notion came, it hath of all other Notions concerning Religion, excepting those of the Being of God,
And this Notion of the expiation of since by Sacrifice, whither it had its First Rise from Divine Revelation, and was afterwards propagated from Age to Age by Tradition: I say, from whence soever this Notion Come, it hath of all other Notions Concerning Religion, excepting those of the Being of God,
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And indeed a very great part of the Jewish Religion, which was instituted by God himself, seems to have been a plain condescension to the general Apprehension of Mankind, concerning this way of appeasing the offended Deity by Sacrifices:
And indeed a very great part of the Jewish Religion, which was instituted by God himself, seems to have been a plain condescension to the general Apprehension of Mankind, Concerning this Way of appeasing the offended Deity by Sacrifices:
As it was also a Figure of that great and efficacious Sacrifice which should in due time be offer'd to God to make atonement once for all for the Sins of all Mankind.
As it was also a Figure of that great and efficacious Sacrifice which should in due time be offered to God to make atonement once for all for the Sins of all Mankind.
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and whereas they apprehended so great a necessity of an High-Priest and of Sacrifices to make expiation for the sins of the People, that it was an established Principle among them, that without shedding of blood there was no remission of Sins;
and whereas they apprehended so great a necessity of an High-Priest and of Sacrifices to make expiation for the Sins of the People, that it was an established Principle among them, that without shedding of blood there was no remission of Sins;
God was pleased to comply so far with these Notions and Apprehensions of theirs, as to make his own Son both a Priest and a Sacrifice, to do that once for all which their own High-Priest pretended to do year by year.
God was pleased to comply so Far with these Notions and Apprehensions of theirs, as to make his own Son both a Priest and a Sacrifice, to do that once for all which their own High-Priest pretended to do year by year.
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And from hence the same Apostle takes occasion to recommend to them the new Covenant and Dispensation of the Gospel, as having a greater and more perfect High-Priest and a more excellent Sacrifice, than were the High-Priests and the Sacrifices under the Law; the Son of God having by one Sacrifice of himself obtained eternal Redemption for us,
And from hence the same Apostle Takes occasion to recommend to them the new Covenant and Dispensation of the Gospel, as having a greater and more perfect High-Priest and a more excellent Sacrifice, than were the High priests and the Sacrifices under the Law; the Son of God having by one Sacrifice of himself obtained Eternal Redemption for us,
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even of their first-born. And with this Apprehension, not to countenance but to abolish it, God was pleased to comply so far as to make a general Atonement for the Sins of Mankind by the Death of his Son, appearing in our Nature to become a voluntary Sacrifice for us:
even of their firstborn. And with this Apprehension, not to countenance but to Abolah it, God was pleased to comply so Far as to make a general Atonement for the Sins of Mankind by the Death of his Son, appearing in our Nature to become a voluntary Sacrifice for us:
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That by this wise counsel and permission of his Providence he might for ever put an end to that barbarous and inhuman way of serving God which had been so long in use and practice among them:
That by this wise counsel and permission of his Providence he might for ever put an end to that barbarous and inhuman Way of serving God which had been so long in use and practice among them:
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For these Ends and Reasons, and perhaps for many more as great and considerable as these which our shallow understandings are not able to fathom, the Wisdom of God hath pitched upon this way and method of delivering Mankind from the guilt and dominion of Sin by the Sacrifice of his Son. And to this end it was requisite that he should appear in our Nature and dwell amongst us for some considerable time, that by a long course of the greatest Innocency and of the greatest Sufferings in our Nature he might be capable of making a perfect expiation of Sin.
For these Ends and Reasons, and perhaps for many more as great and considerable as these which our shallow understandings Are not able to fathom, the Wisdom of God hath pitched upon this Way and method of delivering Mankind from the guilt and dominion of since by the Sacrifice of his Son. And to this end it was requisite that he should appear in our Nature and dwell among us for Some considerable time, that by a long course of the greatest Innocency and of the greatest Sufferings in our Nature he might be capable of making a perfect expiation of Sin.
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He was in all points tempted like as we are, yet without Sin, saith the Apostle to the Hebrews. He always did the things which pleased God, as He testifies concerning himself, and we are sure that his witness is true.
He was in all points tempted like as we Are, yet without since, Says the Apostle to the Hebrews. He always did the things which pleased God, as He Testifies Concerning himself, and we Are sure that his witness is true.
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And this the Apostle tells us is one great Advantage of our High-Priest under the Gospel, above the High-Priest under the Law, who being a Sinner himself,
And this the Apostle tells us is one great Advantage of our High-Priest under the Gospel, above the High-Priest under the Law, who being a Sinner himself,
But a perfect and effectual expiation of Sin, so as to purge the conscience from the guilt of it, cannot be made but by an High Priest who is holy and innocent himself;
But a perfect and effectual expiation of since, so as to purge the conscience from the guilt of it, cannot be made but by an High Priest who is holy and innocent himself;
For such an High-Priest, saith the Apostle, became us, that is, now under the Dispensation of the Gospel, when a perfect expiation of Sins is to be made, such an High-Priest is necessary, as is holy, harmless, undefiled, separate from Sinners, who needs not as those High-Priests, that is as the High-Priests under the Law, to offer up sacrifice first for his own Sins, and then for the People:
For such an High-Priest, Says the Apostle, became us, that is, now under the Dispensation of the Gospel, when a perfect expiation of Sins is to be made, such an High-Priest is necessary, as is holy, harmless, undefiled, separate from Sinners, who needs not as those High priests, that is as the High priests under the Law, to offer up sacrifice First for his own Sins, and then for the People:
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perfect holiness is necessary to make a Sacrifice acceptable and available for the expiation of Sin. The necessity of this was typified by the quality of the expiatory Sacrifices under the Law: the Beasts that were to be offered were to be without spot and blemish: To which the Apostle alludes, speaking of the quality and efficacy of the Sacrifice of Christ: How much more, says he, shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your consciences from dead works to serve the living God? And to the same purpose St. Peter, Forasmuch as ye know ye were not redeemed with corruptible things,
perfect holiness is necessary to make a Sacrifice acceptable and available for the expiation of Sin. The necessity of this was typified by the quality of the expiatory Sacrifices under the Law: the Beasts that were to be offered were to be without spot and blemish: To which the Apostle alludes, speaking of the quality and efficacy of the Sacrifice of christ: How much more, Says he, shall the blood of christ, who through the Eternal Spirit offered himself without spot to God, purge your Consciences from dead works to serve the living God? And to the same purpose Saint Peter, Forasmuch as you know you were not redeemed with corruptible things,
hereby intimating, that nothing less than the perfect innocency and holiness of him who was to be a Sacrifice for us could have expiated the guilt of our sins and purchased eternal Redemption for us.
hereby intimating, that nothing less than the perfect innocency and holiness of him who was to be a Sacrifice for us could have expiated the guilt of our Sins and purchased Eternal Redemption for us.
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And it was a constant Maxime and Principle among the Jews, and the Apostle more than once in this Epistle seems to allow and confirm it, that without shedding of blood there was no remission of Sins.
And it was a constant Maxim and Principle among the jews, and the Apostle more than once in this Epistle seems to allow and confirm it, that without shedding of blood there was no remission of Sins.
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For which reason he seems either to have possess'd Mankind with this Principle, or to have permitted them to be so perswaded, that Sin was not to be expiated but by Blood, that is, either by Death of the Sinner, or of the Sacrifice.
For which reason he seems either to have possessed Mankind with this Principle, or to have permitted them to be so persuaded, that since was not to be expiated but by Blood, that is, either by Death of the Sinner, or of the Sacrifice.
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and continued still to oblige them by the greatest Blessings and Benefits purchased and procured for them by those very Sufferings which with so much Malice and Cruelty they inflicted on him.
and continued still to oblige them by the greatest Blessings and Benefits purchased and procured for them by those very Sufferings which with so much Malice and Cruelty they inflicted on him.
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and his perseverance in well doing, notwithstanding the ill usage and hard measure, the bitter Reproaches and Persecutions he met withal for it, from a wicked and ill natured World:
and his perseverance in well doing, notwithstanding the ill usage and hard measure, the bitter Reproaches and Persecutions he met withal for it, from a wicked and ill natured World:
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The Dignity of the Person who did and suffered all this for us, and his dearness to God, must needs add a mighty value to so perfect an Obedience and such patient Sufferings;
The Dignity of the Person who did and suffered all this for us, and his dearness to God, must needs add a mighty valve to so perfect an obedience and such patient Sufferings;
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And all this being willingly performed in our Nature, and accepted by God as done upon our account, may reasonably be presumed to redound to our benefit and advantage,
And all this being willingly performed in our Nature, and accepted by God as done upon our account, may reasonably be presumed to redound to our benefit and advantage,
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to which the Death of Christ is in the New Testament so frequently compared, and in point of vertue and efficacy to take away Sin infinitely preferred to it.
to which the Death of christ is in the New Testament so frequently compared, and in point of virtue and efficacy to take away since infinitely preferred to it.
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And this is so evidently the scope and meaning of these Expressions, that it cannot be denied without offering the greatest violence imaginable to the H. Scriptures. For can any man think that God would have used so many expressions in Scripture, the plain and most obvious sense of all which is that the Son of God suffered for our Sins and in our stead,
And this is so evidently the scope and meaning of these Expressions, that it cannot be denied without offering the greatest violence imaginable to the H. Scriptures. For can any man think that God would have used so many expressions in Scripture, the plain and most obvious sense of all which is that the Son of God suffered for our Sins and in our stead,
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St. Peter to the same purpose tells us, that Christ also hath once suffered for Sins, the just for the unjust, that he might bring us to God, being put to death in the flesh:
Saint Peter to the same purpose tells us, that christ also hath once suffered for Sins, the just for the unjust, that he might bring us to God, being put to death in the Flesh:
but that he suffered in the place and stead of the Sinner, he adds, the just for the unjust, that is, the Son of God, who was innocent and had no Sin, suffered for us who were Sinners;
but that he suffered in the place and stead of the Sinner, he adds, the just for the unjust, that is, the Son of God, who was innocent and had no since, suffered for us who were Sinners;
But the manner of the expression, if compared with other parallel Texts of Scripture, and especially with what is so often said of our Saviour 's being a Sacrifice, which I shall have occasion further to urge by and by:
But the manner of the expression, if compared with other parallel Texts of Scripture, and especially with what is so often said of our Saviour is being a Sacrifice, which I shall have occasion further to urge by and by:
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I say the manner of the expression, if well considered, will appear to any man that is not contentious to signify our Saviour 's suffering instead of the Sinner.
I say the manner of the expression, if well considered, will appear to any man that is not contentious to signify our Saviour is suffering instead of the Sinner.
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But not to argue from words and phrases, I will produce two Texts which declare this matter so plainly, that the force of them is not to be avoided without the most shameful wresting and perverting of them.
But not to argue from words and phrases, I will produce two Texts which declare this matter so plainly, that the force of them is not to be avoided without the most shameful wresting and perverting of them.
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How is that? he declares in the next words, Greater love than this hath no man, that a man lay down his life for his friend, that is, that he be contented to die in his stead.
How is that? he declares in the next words, Greater love than this hath no man, that a man lay down his life for his friend, that is, that he be contented to die in his stead.
And now I appeal to any man of good sense, whether it be not plain that the Apostle here speaks of Christ 's dying for Sinners in the same sense as one man is said to dye for another, that is, to save another from death;
And now I appeal to any man of good sense, whither it be not plain that the Apostle Here speaks of christ is dying for Sinners in the same sense as one man is said to die for Another, that is, to save Another from death;
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but for a good man, that is, for-one that is kind and beneficial to all, and hath obliged Mankind by great Benefits, some one may be found that would lay down his life to save the life of such a Person:
but for a good man, that is, for-one that is kind and beneficial to all, and hath obliged Mankind by great Benefits, Some one may be found that would lay down his life to save the life of such a Person:
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He dyed for Sinners, for those who were neither good men, nor righteous: But God commendeth his love to us, in that whilst we were yet Sinners Christ dyed for us.
He died for Sinners, for those who were neither good men, nor righteous: But God commends his love to us, in that while we were yet Sinners christ died for us.
Now where doth the force of this Argument lye, if not in this? that Christ hath done that for us, who were Enemies and Sinners, which some very few persons in the World have done for their Friend, or for some very eminently good man: And what is that? Why, they have laid down their lives in their stead:
Now where does the force of this Argument lie, if not in this? that christ hath done that for us, who were Enemies and Sinners, which Some very few Persons in the World have done for their Friend, or for Some very eminently good man: And what is that? Why, they have laid down their lives in their stead:
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And though this be no where in Scripture spoken of by the name or term of Satisfaction, yet it is said to be the price of our Redemption; which surely is the same thing in effect with Satisfaction. For as we are Sinners we are liable,
And though this be not where in Scripture spoken of by the name or term of Satisfaction, yet it is said to be the price of our Redemption; which surely is the same thing in Effect with Satisfaction. For as we Are Sinners we Are liable,
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and to declare himself fully pleased and contented with it, why it may not properly enough be called payment or satisfaction I confess I am not able to understand.
and to declare himself Fully pleased and contented with it, why it may not properly enough be called payment or satisfaction I confess I am not able to understand.
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But that his Obedience and Sufferings were of that value and esteem with God, and his voluntary Sacrifice of himself so well-pleasing to him, that he thereupon entred into a Covenant of Grace and Mercy with Mankind, wherein he hath engaged himself to forgive the Sins of those who believe and repent,
But that his obedience and Sufferings were of that valve and esteem with God, and his voluntary Sacrifice of himself so Well-pleasing to him, that he thereupon entered into a Covenant of Grace and Mercy with Mankind, wherein he hath engaged himself to forgive the Sins of those who believe and Repent,
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And hence the Blood of Christ which was shed for us upon the Cross is called the Blood of the Covenant, as being the Sanction of that New Covenant into which God is entred with Mankind:
And hence the Blood of christ which was shed for us upon the Cross is called the Blood of the Covenant, as being the Sanction of that New Covenant into which God is entered with Mankind:
Thing propounded, which was to shew that the Expiation of our Sins was made by the Sufferings of Christ, from the nature and intention of Expiatory Sacrifices, both among the Jews and Heathen; to which the Death of Christ is in the New Testament so frequently compared,
Thing propounded, which was to show that the Expiation of our Sins was made by the Sufferings of christ, from the nature and intention of Expiatory Sacrifices, both among the jews and Heathen; to which the Death of christ is in the New Testament so frequently compared,
And though there was no reason to hope for any such effect from the Blood of Bulls, or of Goats, or of any other Living Creatures that were wont to be offered up in Sacrifice;
And though there was no reason to hope for any such Effect from the Blood of Bulls, or of Goats, or of any other Living Creatures that were wont to be offered up in Sacrifice;
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But this expectation, how unreasonable soever, plainly shews it to have been the common Apprehension of Mankind, in all Ages, that God would not be appeased,
But this expectation, how unreasonable soever, plainly shows it to have been the Common Apprehension of Mankind, in all Ages, that God would not be appeased,
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But yet so, that men generally conceived good hopes that upon the Repentance of Sinners God would accept of a vicarious punishment, that is, of the Suffering of some other in their stead.
But yet so, that men generally conceived good hope's that upon the Repentance of Sinners God would accept of a vicarious punishment, that is, of the Suffering of Some other in their stead.
as well as for other weighty Reasons best known to the Divine Wisdom, God was pleased to find out such a Sacrifice as should really and effectually procure for them that great Blessing of the Forgiveness of Sins, which they had so long hoped for from the multitude of their own Sacrifices.
as well as for other weighty Reasons best known to the Divine Wisdom, God was pleased to find out such a Sacrifice as should really and effectually procure for them that great Blessing of the Forgiveness of Sins, which they had so long hoped for from the multitude of their own Sacrifices.
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And the Apostle to the Hebrews doth in a large Discourse shew the great vertue and efficacy of the Sacrifice of Christ, to the purpose of Remission of Sins, above that of the Sacrifices under the Law:
And the Apostle to the Hebrews does in a large Discourse show the great virtue and efficacy of the Sacrifice of christ, to the purpose of Remission of Sins, above that of the Sacrifices under the Law:
This is the great vertue and efficacy of the Sacrifice of Christ, that what ever was expected from any other Sacrifices, either by Jews or Heathens, was really effected by this.
This is the great virtue and efficacy of the Sacrifice of christ, that what ever was expected from any other Sacrifices, either by jews or heathens, was really effected by this.
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This was plainly signified by the Jewish Passover, wherein the Lamb was slain, and the Sinner did escape and was pass'd by. In allusion whereto St. Paul makes no scruple to call Christ our Passover or Paschal Lamb, who was slain that we might escape: Christ our Passover, says he, is slain or offer'd for us; that is, He by the gracious appointment of God was substituted to suffer all that in our stead which the Paschal Lamb was supposed to suffer for the Sinner.
This was plainly signified by the Jewish Passover, wherein the Lamb was slave, and the Sinner did escape and was passed by. In allusion whereto Saint Paul makes no scruple to call christ our Passover or Paschal Lamb, who was slave that we might escape: christ our Passover, Says he, is slave or offered for us; that is, He by the gracious appointment of God was substituted to suffer all that in our stead which the Paschal Lamb was supposed to suffer for the Sinner.
And this was likewise signified by the Sinners laying his hand upon the Sacrifice that was to be slain, thereby as it were transferring the punishment which was due to himself upon the Sacrifice that was to be slain and offered up.
And this was likewise signified by the Sinners laying his hand upon the Sacrifice that was to be slave, thereby as it were transferring the punishment which was due to himself upon the Sacrifice that was to be slave and offered up.
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And that this expression, of Christ 's being offer'd to bear our Sins, cannot be meant of his taking away our Sins by his holy Doctrine which was confirmed by his Death,
And that this expression, of christ is being offered to bear our Sins, cannot be meant of his taking away our Sins by his holy Doctrine which was confirmed by his Death,
This, I say, is evident beyond all denial from the opposition which follows, after the Text, between his first Appearance and his second; Christ, says our Apostle, was once offered to bear our Sins,
This, I say, is evident beyond all denial from the opposition which follows, After the Text, between his First Appearance and his second; christ, Says our Apostle, was once offered to bear our Sins,
for the Scripture tells us he had no Sin. What then is the meaning of the opposition, That at his first Coming he bore our Sins, but at his second Coming he shall appear without Sin unto Salvation? These words can have no other imaginable sense but this;
for the Scripture tells us he had not Sin. What then is the meaning of the opposition, That At his First Coming he boar our Sins, but At his second Coming he shall appear without since unto Salvation? These words can have no other imaginable sense but this;
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but his second Coming shall be upon another account, and he shall appear without Sin unto Salvation, that is, not as a Sacrifice, but as a Judge to conferr the Reward of Eternal Life upon those who are partakers of the benefit of that Sacrifice which he offered to God for us in the dayes of his Flesh. I proceed to the III. IIId.
but his second Coming shall be upon Another account, and he shall appear without since unto Salvation, that is, not as a Sacrifice, but as a Judge to confer the Reward of Eternal Life upon those who Are partakers of the benefit of that Sacrifice which he offered to God for us in the days of his Flesh. I proceed to the III. IIId.
And therefore his greater Goodness and Compassion to Mankind devised this way to save the Sinner, without giving the least countenance and encouragement to Sin.
And Therefore his greater goodness and Compassion to Mankind devised this Way to save the Sinner, without giving the least countenance and encouragement to Sin.
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but to think of doing it in this way, by substituting his dearly beloved Son to suffer in our stead, is a Condescension so very amazing, that if God had not been pleased of his own Goodness to stoop to it, it had almost been Blasphemy in Man to have thought of it, or desired it.
but to think of doing it in this Way, by substituting his dearly Beloved Son to suffer in our stead, is a Condescension so very amazing, that if God had not been pleased of his own goodness to stoop to it, it had almost been Blasphemy in Man to have Thought of it, or desired it.
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Secondly, How can our Sins be said to have been forgiven freely, if the Pardon of them was purchased at so dear a rate and so mighty a Price was paid for it?
Secondly, How can our Sins be said to have been forgiven freely, if the Pardon of them was purchased At so dear a rate and so mighty a Price was paid for it?
In Answer to this I desire these two things may be considered. 1 st. That it is a wonderfull grace and favour of God to admit of this translation of the Punishment which was due to us,
In Answer to this I desire these two things may be considered. 1 Saint. That it is a wonderful grace and favour of God to admit of this Translation of the Punishment which was due to us,
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It was a free act of his Goodness to save us, even by the Satisfaction and Sufferings of his own Son. 2 ly. It was in effect freely too, notwithstanding the mighty Price which was paid for our Redemption.
It was a free act of his goodness to save us, even by the Satisfaction and Sufferings of his own Son. 2 lie. It was in Effect freely too, notwithstanding the mighty Price which was paid for our Redemption.
yea and to suffer some punishment or to pay a Fine for the obtaining of it, does not in effect and in all equitable and gratefull construction forgive him freely?
yea and to suffer Some punishment or to pay a Fine for the obtaining of it, does not in Effect and in all equitable and grateful construction forgive him freely?
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Thirdly, It is yet further objected, That this seems to be more unreasonable than the sacrificing of Beasts among the Jews, nay than the sacrificing of Men among the Heathen, and even of their own Sons and Daughters: Because this is the offering up of the Son of God, the most innocent and the most excellent Person that ever was.
Thirdly, It is yet further objected, That this seems to be more unreasonable than the sacrificing of Beasts among the jews, nay than the sacrificing of Men among the Heathen, and even of their own Sons and Daughters: Because this is the offering up of the Son of God, the most innocent and the most excellent Person that ever was.
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As to the manner of it, God did not command his Son to be sacrificed, but his Providence permitted the wickedness and violence of men to put him to death:
As to the manner of it, God did not command his Son to be sacrificed, but his Providence permitted the wickedness and violence of men to put him to death:
how is this any more a reflection upon the Holy Providence of God, than any Enormities and Cruelties which by his permission are daily committed in the World?
how is this any more a reflection upon the Holy Providence of God, than any Enormities and Cruelties which by his permission Are daily committed in the World?
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To this I answer, That they who make so great a noise with this Objection do seem to me to give a full and clear Answer to it themselves, by acknowledging,
To this I answer, That they who make so great a noise with this Objection do seem to me to give a full and clear Answer to it themselves, by acknowledging,
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as they constantly and expressly do, that our Saviour suffered all this for our benefit and advantage, though not in our place and stead. For this, to my apprehension, is plainly to give up the Cause,
as they constantly and expressly do, that our Saviour suffered all this for our benefit and advantage, though not in our place and stead. For this, to my apprehension, is plainly to give up the Cause,
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unless they can shew a good reason why there is not as much Injustice and Cruelty in an innocent Person's suffering for the benefit and advantage of a Malefactour,
unless they can show a good reason why there is not as much Injustice and Cruelty in an innocent Person's suffering for the benefit and advantage of a Malefactor,
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So little do Men, in the heat of dispute and opposition, who are resolved to hold fast an Opinion in despite of Reason and good sense, consider, that they do many times in effect,
So little do Men, in the heat of dispute and opposition, who Are resolved to hold fast an Opinion in despite of Reason and good sense, Consider, that they do many times in Effect,
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Nor can I possibly discern any reason why Injustice and Cruelty should be objected in the one Case more than in the other, there being every whit as little reason why an Innocent Person should suffer for the benefit of a Criminal, as why he should suffer in his stead. So that I hope this Objection, which above all the rest hath been so loudly and so invidiously urged, hath received a just Answer.
Nor can I possibly discern any reason why Injustice and Cruelty should be objected in the one Case more than in the other, there being every whit as little reason why an Innocent Person should suffer for the benefit of a Criminal, as why he should suffer in his stead. So that I hope this Objection, which above all the rest hath been so loudly and so invidiously urged, hath received a just Answer.
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And I believe, if the matter were searched to the bottom, all this perverse contention, about our Saviour's suffering for our benefit but not in our stead, will signify just nothing.
And I believe, if the matter were searched to the bottom, all this perverse contention, about our Saviour's suffering for our benefit but not in our stead, will signify just nothing.
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For if Christ dyed for our benefit so as some way or other, by vertue of his Death and Sufferings, to save us from the wrath of God and to procure our escape from eternal Death, this,
For if christ died for our benefit so as Some Way or other, by virtue of his Death and Sufferings, to save us from the wrath of God and to procure our escape from Eternal Death, this,
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for ought I know, is all that any body means by his dying in our stead. For he that dies with an intention to do that benefit to another as to save him from Death, doth certainly to all intents and purposes dye in his place and stead.
for ought I know, is all that any body means by his dying in our stead. For he that die with an intention to do that benefit to Another as to save him from Death, does Certainly to all intents and Purposes die in his place and stead.
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So that they grant that his Obedience and Sufferings, in the meritorious consequence of them, do redound to our Benefit and advantage as much as we pretend and say they do;
So that they grant that his obedience and Sufferings, in the meritorious consequence of them, do redound to our Benefit and advantage as much as we pretend and say they do;
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in which I take no pleasure, but yet shall be glad if I may be so happy as by any thing that hath been said to contribute towards the putting an end to so unhappy a Controversie, which hath troubled the World so long and raised such a dust that very few have been able to see clearly through it.
in which I take no pleasure, but yet shall be glad if I may be so happy as by any thing that hath been said to contribute towards the putting an end to so unhappy a Controversy, which hath troubled the World so long and raised such a dust that very few have been able to see clearly through it.
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namely, That the Son of God being made a Sacrifice for us, and exposed to such bitter Sufferings and so cruel a Death for the Expiation of our Sins, should create in us the greatest dread and detestation of Sin,
namely, That the Son of God being made a Sacrifice for us, and exposed to such bitter Sufferings and so cruel a Death for the Expiation of our Sins, should create in us the greatest dread and detestation of since,
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if the Son of God was so grievously wounded for our transgressions and so sorely bruised for our iniquities: If so fearfull a Storm of Vengeance fell upon the most innocent Person that ever was for our Sins,
if the Son of God was so grievously wounded for our transgressions and so sorely Bruised for our iniquities: If so fearful a Storm of Vengeance fell upon the most innocent Person that ever was for our Sins,
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then we have reason to take that kind and mercifull admonition of the Son of God to Sinners, to sin no more, lest a worse thing, if it be possible, come upon our selves.
then we have reason to take that kind and merciful admonition of the Son of God to Sinners, to sin no more, lest a Worse thing, if it be possible, come upon our selves.
And if herein God hath expressed his hatred of Sin in such a wonderfull way of love and kindness to the Sons of Men as looks almost like hatred of Innocency and his own Son:
And if herein God hath expressed his hatred of since in such a wonderful Way of love and kindness to the Sons of Men as looks almost like hatred of Innocency and his own Son:
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This ought in all ingenuity and gratitude to our gracious Redeemer, who was made a curse for us, and loved us to that degree as to wash us from our Sins in his own Blood;
This ought in all ingenuity and gratitude to our gracious Redeemer, who was made a curse for us, and loved us to that degree as to wash us from our Sins in his own Blood;
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though he was contented to suffer such bitter things to save us from the Defilement and Dominion of it, from the Punishment and all the dismal consequences of it.
though he was contented to suffer such bitter things to save us from the Defilement and Dominion of it, from the Punishment and all the dismal consequences of it.
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He had no Sin, but God was pleased to lay upon him the iniquities of us all, and to make his Soul an offering for Sin, and to permit all that to be done to Him which was due to us:
He had no since, but God was pleased to lay upon him the iniquities of us all, and to make his Soul an offering for since, and to permit all that to be done to Him which was due to us:
He was contented to be sacrificed once for all Mankind, that men might for ever cease from that inhuman and ineffectual way of sacrificing one another, whereby instead of expiating their guilt they did inflame it,
He was contented to be sacrificed once for all Mankind, that men might for ever cease from that inhuman and ineffectual Way of sacrificing one Another, whereby instead of expiating their guilt they did inflame it,
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but might have a tender regard and compassion to those whose Condition in this World does so nearly resemble that in which the Son of God thought it fittest for him to appear when he was pleased to become Man.
but might have a tender regard and compassion to those whose Condition in this World does so nearly resemble that in which the Son of God Thought it Fittest for him to appear when he was pleased to become Man.
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In a word, Let us in the whole course, and in all the actions of our lives, shew forth the Vertues of Him who hath called us out of darkness into his marvellous light;
In a word, Let us in the Whole course, and in all the actions of our lives, show forth the Virtues of Him who hath called us out of darkness into his marvellous Light;
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and hath raised up a mighty Salvation for us, that being delivered from all our spiritual Enemies, from Sin and all the Powers of darkness, we might serve him who hath saved us;
and hath raised up a mighty Salvation for us, that being Delivered from all our spiritual Enemies, from since and all the Powers of darkness, we might serve him who hath saved us;
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walking in holiness and righteousness before him, all the dayes of our lives. Now, To him that sitteth upon the Throne, and to the Lamb that was slain:
walking in holiness and righteousness before him, all the days of our lives. Now, To him that Sitteth upon the Throne, and to the Lamb that was slave:
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